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The work that helped to determine Paul Feyerabend's fame and notoriety, Against Method, stemmed from Imre Lakatos's challenge: "In 1970 Imre cornered me at a party. 'Paul,' he said, 'you have such strange ideas. Why don't you write them down? I shall write a reply, we publish the whole thing and I promise you—we shall have a lot of fun.' " Although Lakatos died before he could write his reply, For and Against Method reconstructs his original counter-arguments from lectures and correspondence previously unpublished in English, allowing us to enjoy the "fun" two of this century's most eminent philosophers had, matching their wits and ideas on the subject of the scientific method.

For and Against Method opens with an imaginary dialogue between Lakatos and Feyerabend, which Matteo Motterlini has constructed, based on their published works, to synthesize their positions and arguments. Part one presents the transcripts of the last lectures on method that Lakatos delivered. Part two, Feyerabend's response, consists of a previously published essay on anarchism, which began the attack on Lakatos's position that Feyerabend later continued in Against Method. The third and longest section consists of the correspondence Lakatos and Feyerabend exchanged on method and many other issues and ideas, as well as the events of their daily lives, between 1968 and Lakatos's death in 1974.

The delight Lakatos and Feyerabend took in philosophical debate, and the relish with which they sparred, come to life again in For and Against Method, making it essential and lively reading for anyone interested in these two fascinating and controversial thinkers and their immense contributions to philosophy of science.

"The writings in this volume are of considerable intellectual importance, and will be of great interest to anyone concerned with the development of the philosophical views of Lakatos and Feyerabend, or indeed with the development of philosophy of science in general during this crucial period."—Donald Gillies, British Journal for the Philosophy of Science (on the Italian edition)

"A stimulating exchange of letters between two philosophical entertainers."—Tariq Ali, The Independent

Imre Lakatos (1922-1974) was professor of logic at the London School of Economics. He was the author of Proofs and Refutations and the two-volume Philosophical Papers. Paul Feyerabend (1924-1994) was educated in Europe and held numerous teaching posts throughout his career. Among his books are Against Method; Science in a Free Society; Farewell to Reason; and Killing Time: The Autobiography of Paul Feyerabend, the last published by the University of Chicago Press.

What role does reason play in our lives? What role should it play? And are claims to rationality liberating or oppressive? For the Sake of Argument addresses questions such as these to consider the relationship between thought and character. Eugene Garver brings Aristotle's Rhetoric to bear on practical reasoning to show how the value of such thinking emerges when members of communities deliberate together, persuade each other, and are persuaded by each other. That is to say, when they argue.

Garver roots deliberation and persuasion in political friendship instead of a neutral, impersonal framework of justice. Through incisive readings of examples in modern legal and political history, from Brown v. Board of Education to the South African Truth and Reconciliation Commission, he demonstrates how acts of deliberation and persuasion foster friendship among individuals, leading to common action amid diversity. In an Aristotelian sense, there is a place for pathos and ethos in rational thought. Passion and character have as pivotal a role in practical reasoning as logic and language.

In Force, Drive, Desire, Rudolf Bernet develops a philosophical foundation of psychoanalysis focusing on human drives. Rather than simply drawing up a list of Freud’s borrowings from Schopenhauer and Nietzsche, or Lacan’s from Hegel and Sartre, Bernet orchestrates a dialogue between philosophy and psychoanalysis that goes far beyond what these eminent psychoanalysts knew about philosophy. By relating the writings of Freud, Lacan, and other psychoanalysts to those of Aristotle, Leibniz, Schopenhauer, Nietzsche, Husserl, Heidegger, and, more tacitly, Bergson and Deleuze, Bernet brings to light how psychoanalysis both prolongs and breaks with the history of Western metaphysics and philosophy of nature.
 
Rereading the long history of metaphysics (or at least a few of its key moments) in light of psychoanalytic inquiries into the nature and function of drive and desire also allows for a rewriting of the history of philosophy. Specifically, it allows Bernet to bring to light a different history of metaphysics, one centered less on Aristotelian substance (ousia) and more on the concept of dunamis—a power or potentiality for a realization toward which it strives with all its might. Relating human drives to metaphysical forces also bears fruit for a renewed philosophy of life and subjectivity.
 

Hannah Arendt, Walter Benjamin, and Theodor W. Adorno were intellectual giants of the first half of the twentieth century. The drama Foreplay explores their deeply human and psychologically intriguing private lives, focusing on professional and personal jealousies, the mutual dislike of Theodor Adorno and Hannah Arendt, the association between Walter Benjamin and Georges Bataille, and the border between erotica and pornography.

Philosopher Vladimir Jankélévitch has only recently begun to receive his due from the English-speaking world, thanks in part to discussions of his thought by Jacques Derrida, Emmanuel Lévinas, and Paul Ricoeur. His international readers have long valued his unique, interdisciplinary approach to philosophy’s greatest questions and his highly readable writing style.

Originally published in 1967, Le Pardon, or Forgiveness, is one of Jankélévitch’s most influential works. In it, he characterizes the ultimate ethical act of forgiving as behaving toward the perpetrator as if he or she had never committed the action, rather than merely forgetting or rationalizing it—a controversial notion when considering events as heinous as the Holocaust.

Like so many of Jankélévitch’s works, Forgiveness transcends standard treatments of moral problems, not simply generating a treatise on one subject but incorporating discussions of topics such as free will, giving, creativity, and temporality. Translator Andrew Kelley masterfully captures Jankélévitch’s melodic prose and, in a substantive introduction, reviews his life and intellectual contributions. Forgiveness is an essential part of that legacy, and this indispensable English translation provides key tools for understanding one of the great Western philosophers of the twentieth century.

 This book brings together a unique combination of experts in conflict resolution and focuses on the role forgiveness can play in the process. It deals with theology, public policy, psychological and social theory, and social policy implementation of forgiveness. This book is essential for libraries, scholars, conflict negotiators, and all people who hope to understand the role of forgiveness in the peace process.

The book's first section explores how ideas like "forgiveness" and "reconciliation" are moving out from the seminary and academy into the world of public policy and how these terms have been used and defined in the past. The second section looks at forgiveness and public policy. One of the chapters, by Donald W. Shriver Jr., addresses forgiveness in a secular political forum.

The third section of the book draws us to a more thorough analysis of the relationship between forgiveness and reconciliation from voices in the academic and theological community, and the final section highlights the work of practitioners currently working with religion, public policy, and conflict transformation, particularly in areas such as Ireland and Africa. 

Contributors include Desmond M. Tutu, Rodney L. Petersen, Miroslav Volf, Stanley S. Harakas, Raymond G. Helmick, SJ, Joseph V. Montville, Douglas M. Johnston, Donna Hicks, Donald W. Shriver, Jr., Everett L. Worthington, Jr., John Paul Lederach, Ervin Staub, Laurie Anne Pearlman, John Dawson, Audrey R. Chapman, Olga Botcharova, Anthony da Silva, SJ, Geraldine Smythe, OP, Andrea Bartoli, Ofelia Ortega, and George F. R. Ellis.

The philosopher Patrick Suppes has developed a unique and influential approach to studying the foundations of science—he combines an understanding of the main principles of scientific theories in axiomatic terms and formal models with a hands-on approach. While moving the study of the philosophy of science out of the parlor and into the lab, he often comes up with original results from the psychology of learning to the theory of measurement and quantum mechanics. This book searches for a common thread in Suppes’s multifaceted work through a series of conversations with the man himself and illuminates many of the more challenging aspects of his philosophy.

This handbook synthesizes the most important principles of cultural and environmental formation processes for both students and practicing archaeologists.

Formation Process of the Archaeological Record embodies a vision that the cultural past is knowable, but only when the nature of the evidence is thoroughly understood. It shows how the past is accessible in practice by identifying variability introduced by the diverse effects of people and nature that in some sum, form the archaeological record.

For students, it is intended as both an introduction and guide in method and theory, field work, and analysis. Practicing archaeologists will find it a valuable checklist of sources of variability when observations on the archaeological record are used to justify inferences.

Now in paperback, Forming Humanity reveals bildung, or ethical formation, as the key to post-Kantian thought.

Kant’s proclamation of humankind’s emergence from “self-incurred immaturity” left his contemporaries with a puzzle: What models should we use to sculpt ourselves if we no longer look to divine grace or received authorities?  Deftly uncovering the roots of this question in Rhineland mysticism, Pietist introspection, and the rise of the bildungsroman, Jennifer A. Herdt reveals bildung, or ethical formation, as the key to post-Kantian thought. This was no simple process of secularization, in which human beings took responsibility for something they had earlier left in the hands of God.  Rather, theorists of bildung, from Herder through Goethe to Hegel, championed human agency in self-determination while working out the social and political implications of our creation in the image of God.  While bildung was invoked to justify racism and colonialism by stigmatizing those deemed resistant to self-cultivation, it also nourished ideals of dialogical encounter and mutual recognition.  Herdt reveals how the project of forming humanity lives on in our ongoing efforts to grapple with this complicated legacy.

The relationship between the existentialist Jean-Paul Sartre and the post-structuralist Jecques Derrida has never been fully examined until now. In Forms in the Abyss, Steve Martinot finds, between these two important philosophical thinkers of the twentieth century, "a common uncommonality" by which he sees them confront each other as "kindred souls" despite their vast differences.

Martinot argues that a bridge between these two thinkers can be constructed.  He demonstrates that one can use the critical tools provided by Derrida, and the forms of discourse and reasoning developed by Sartre, to set the two in dialogue with each other. In the process, Martinot develops a theory of dialogue that incorporates both ethics and form and contributes a new way of thinking about critical and social theory.  More importantly, he adds a new ethical and political imperative to postmodern thought that many dritics have often found missing in the works of thinkers like Derrida.

Foucault and Feminist Philosophy of Disability is a distinctive contribution to growing discussions about how power operates within the academic field of philosophy. By combining the work of Michel Foucault, the insights of philosophy of disability and feminist philosophy, and data derived from empirical research, Shelley L. Tremain compellingly argues that the conception of disability that currently predominates in the discipline of philosophy, according to which disability is a natural disadvantage or personal misfortune, is inextricably intertwined with the underrepresentation of disabled philosophers in the profession of philosophy. Against the understanding of disability that prevails in subfields of philosophy such as bioethics, cognitive science, ethics, and political philosophy, Tremain elaborates a new conception of disability as a historically specifi c and culturally relative apparatus of power. Although the book zeros in on the demographics of and biases embedded in academic philosophy, it will be invaluable to everyone who is concerned about the social, economic, institutional, and political subordination of disabled people.

Containing the debate between Michel Foucault and Noam Chomsky on epistemology and politics, this book also features the most significant essays by the most important French thinkers who influenced and were influenced by Foucault. Foucault's teachers, colleagues, and collaborators take up his major claims, from his first to final works, and provide us with the authoritative context in which to understand Foucault's writings.

This volume also includes several important works by Foucault previously unpublished in English. The other contributors are Georges Canguilhem, Gilles Deleuze, Jacques Derrida, Pierre Hadot, Michel Serres, and Paul Veyne.

Here for the first time is the French Foucault.

This volume offers lucid and important texts that will appeal to students and professors at every level of study. It is essential reading for all scholars of twentieth-century philosophy and critical theory.

Foucault and the Government of Disability is the first book-length investigation of the relevance and importance of the ideas of Michel Foucault to the field of disability studies-and vice versa. Over the last thirty years, politicized conceptions of disability have precipitated significant social change, including the landmark Americans with Disabilities Act in 1990, the redesign of urban landscapes, the appearance of closed-captioning on televisions, and the growing recognition that disabled people constitute a marginalized and disenfranchised constituency.

The provocative essays in this volume respond to Foucault's call to question what is regarded as natural, inevitable, ethical, and liberating, while they challenge established understandings of Foucault's analyses and offer fresh approaches to his work. The book's roster of distinguished international contributors represents a broad range of disciplines and perspectives, making this a timely and necessary addition to the burgeoning field of disability studies.

 

Foucault and the Government of Disability considers the continued relevance of Foucault to disability studies, as well as the growing significance of disability studies to understandings of Foucault. A decade ago, this international collection provocatively responded to Foucault’s call to question what is regarded as natural, inevitable, ethical, and liberating. The book’s contributors draw on Foucault to scrutinize a range of widely endorsed practices and ideas surrounding disability, including rehabilitation, community care, impairment, normality and abnormality, inclusion, prevention, accommodation, and special education. In this revised and expanded edition, four new essays extend and elaborate the lines of inquiry by problematizing (to use Foucault’s term) the epistemological, political, and ethical character of the supercrip, the racialized war on autism, the performativity of intellectual disability, and the potent mixture of neoliberalism and biopolitics in the context of physician-assisted suicide.

“[A]n important, prescient, and necessary contribution…a kind of litmus test for the efficacy of Foucault’s concepts in the study of disability, concepts that lead to a refusal of the biological essentialism implied in the disability/impairment binary.”
—Foucault Studies

“Tremain has done an exceptional job at organizing and procuring important, rigorously argued, and entertaining essays…. This book should be a mandatory read for anyone interested in contemporary philosophical debates surrounding the experience of disability."
—Essays in Philosophy

“A beautiful exploration of how Foucault’s analytics of power and genealogies of discursive knowledges can open up new avenues for thinking critically about phenomena that many of us take to be inevitable and thus new ways of resisting and possibly at times redirecting the forces that shape our lives. Every scholar, every person with an interest in Foucault or in political theory generally, needs to read this book.”
—Ladelle McWhorter, University of Richmond  

In 1978, as the protests against the Shah of Iran reached their zenith, philosopher Michel Foucault was working as a special correspondent for Corriere della Sera and le Nouvel Observateur. During his little-known stint as a journalist, Foucault traveled to Iran, met with leaders like Ayatollah Khomeini, and wrote a series of articles on the revolution. Foucault and the Iranian Revolution is the first book-length analysis of these essays on Iran, the majority of which have never before appeared in English. Accompanying the analysis are annotated translations of the Iran writings in their entirety and the at times blistering responses from such contemporaneous critics as Middle East scholar Maxime Rodinson as well as comments on the revolution by feminist philosopher Simone de Beauvoir.

In this important and controversial account, Janet Afary and Kevin B. Anderson illuminate Foucault's support of the Islamist movement. They also show how Foucault's experiences in Iran contributed to a turning point in his thought, influencing his ideas on the Enlightenment, homosexuality, and his search for political spirituality. Foucault and the Iranian Revolution informs current discussion on the divisions that have reemerged among Western intellectuals over the response to radical Islamism after September 11. Foucault's provocative writings are thus essential for understanding the history and the future of the West's relationship with Iran and, more generally, to political Islam. In their examination of these journalistic pieces, Afary and Anderson offer a surprising glimpse into the mind of a celebrated thinker.

The Kamasutra is best known in the West for its scandalous celebration of unbridled sensuality. Yet, there is much, much more to it; embedded in the text is a vision of the city founded on art and aesthetic pleasure. In Foucault and the "Kamasutra", Sanjay K. Gautam lays out the nature and origin of this iconic Indian text and engages in the first serious reading of its relationship with Foucault.

Gautam shows how closely intertwined the history of erotics in Indian culture is with the history of theater-aesthetics grounded in the discourse of love, and Foucault provides the framework for opening up an intellectual horizon of Indian thought. To do this, Gautam looks to the history of three inglorious characters in classical India: the courtesan and her two closest male companions—her patron, the dandy consort; and her teacher and advisor, the dandy guru. Foucault’s distinction between erotic arts and the science of sexuality drives Gautam’s exploration of the courtesan as a symbol of both sexual-erotic and aesthetic pleasure. In the end, by entwining together Foucault’s works on the history of sexuality in the West and the classical Indian texts on eros, Gautam transforms our understanding of both, even as he opens up new ways of investigating erotics, aesthetics, gender relations, and subjectivity.

Were the thirteen essays Michel Foucault wrote in 1978–1979 endorsing the Iranian Revolution an aberration of his earlier work or an inevitable pitfall of his stance on Enlightenment rationality, as critics have long alleged? Behrooz Ghamari-Tabrizi argues that the critics are wrong. He declares that Foucault recognized that Iranians were at a threshold and were considering if it were possible to think of dignity, justice, and liberty outside the cognitive maps and principles of the European Enlightenment. 

Foucault in Iran centers not only on the significance of the great thinker’s writings on the revolution but also on the profound mark the event left on his later lectures on ethics, spirituality, and fearless speech. Contemporary events since 9/11, the War on Terror, and the Arab Uprisings have made Foucault’s essays on the Iranian Revolution more relevant than ever. Ghamari-Tabrizi illustrates how Foucault saw in the revolution an instance of his antiteleological philosophy: here was an event that did not fit into the normative progressive discourses of history. What attracted him to the Iranian Revolution was precisely its ambiguity.

Theoretically sophisticated and empirically rich, this interdisciplinary work will spark a lively debate in its insistence that what informed Foucault’s writing was not an effort to understand Islamism but, rather, his conviction that Enlightenment rationality has not closed the gate of unknown possibilities for human societies. 

In Foucault’s Discipline, John S. Ransom extracts a distinctive vision of the political world—and oppositional possibilities within it—from the welter of disparate topics and projects Michel Foucault pursued over his lifetime. Uniquely, Ransom presents Foucault as a political theorist in the tradition of Weber and Nietzsche, and specifically examines Foucault’s work in relation to the political tradition of liberalism and the Frankfurt School. By concentrating primarily on Discipline and Punish and the later Foucauldian texts, Ransom provides a fresh interpretation of this controversial philosopher’s perspectives on concepts such as freedom, right, truth, and power.
Foucault’s Discipline demonstrates how Foucault’s valorization of descriptive critique over prescriptive plans of action can be applied to the decisively altered political landscape of the end of this millennium. By reconstructing the philosopher’s arguments concerning the significance of disciplinary institutions, biopower, subjectivity, and forms of resistance in modern society, Ransom shows how Foucault has provided a different way of looking at and responding to contemporary models of government—in short, a new depiction of the political world.

During his long and continuing scholarly career, Patrick Suppes has contributed significantly both to the sciences and to scientific philosophies. In this volume, an international group of Suppes’s colleagues, collaborators, and students seeks to build upon Suppes’s insights. Each of their essays is accompanied by a response from Suppes himself, which together create a uniquely engaging dialogue. Suppes and his peers explore a diverse array of topics including the relationship between science and philosophy; the philosophy of physics; problems in the foundations of mathematics; theory of measurement, decision theory, and probability; the foundations of economics and political theory; psychology, language, and the philosophy of language; Suppes’s most recent research in neurobiology; and the alignment (or misalignment) of method and policy.

Fragments for a History of a Vanishing Humanism brings together scholars working in prehistoric, classical, medieval, and early modern studies who are developing, from longer and slower historical perspectives, critical post/humanisms that explore: 1) the significance (historical, sociocultural, psychic, etc.) of human expression and affectivity; 2) the impact of technology and new sciences on what it means to be a human self; 3) the importance of art and literature in defining and enacting human selves; 4) the importance of history in defining the human; 5) the artistic plasticity of the human; 6) the question of a human collectivity—what is the value, and peril, of “being human” or “being post/human” together?; and finally, 7) the constructive, and destructive, relations (aesthetic, historical, and philosophical) of the human to the nonhuman.
 
This volume, edited by Myra Seaman and Eileen A. Joy, insists on the always provisional and contingent formations of the human, and of various humanisms, over time, while also aiming to demonstrate the different ways these formations emerge (and also disappear) in different times and places, from the most ancient past to the most contemporary present. The essays are offered as “fragments” because the authors do not believe there can ever be a “total history” of either the human or the post/human as they play themselves out in differing historical contexts. At the same time, the volume as a whole argues that defining what “the human” (or “post/human”) is has always been an ongoing, never finished cultural project.

"A bold and challenging consideration of questions of development, economic globalization, communities and subjectivity from a unique feminist perspective. A must-read book for those who wish to understand restructuring and resistance in this era of intensified globalization."
---Isabella C. Bakker, York University

"Bergeron's pathbreaking analysis challenges orthodox development theories, questions current feminist economic thinking and highlights crucial new gendered challenges to globalization."
---Jane Parpart, Dalhousie University

"Cutting-edge scholarship. Bergeron deftly engages the complexity of current debates while retaining clarity, improving analyses, and illuminating alternatives."
---V. S. Peterson, University of Arizona


By tracing out the intersection between the imagined space of the national economy and the gendered construction of "expert" knowledge in development thought, Suzanne Bergeron provides a provocative analysis of development discourse and practice. By elaborating a framework of including/excluding economic subjects and activities in development economics, she provides a rich account of the role that economists have played in framing the contested political and cultural space of development.

Bergeron's account of the construction of the national economy as an object of development policy follows its shifting meanings through modernization and growth models, dependency theory, structural adjustment, and contemporary debates about globalization and highlights how intersections of nation and economy are based on gendered and colonial scripts. The author's analysis of development debates effectively demonstrates that critics of development who ignore economists' nation stories may actually bolster the formation they are attempting to subvert. Fragments of Development is essential reading for those interested in development studies, feminist economics, international political economy, and globalization studies.

Everywhere anarchism is on the upswing as a political philosophy—everywhere, that is, except the academy. Anarchists repeatedly appeal to anthropologists for ideas about how society might be reorganized on a more egalitarian, less alienating basis. Anthropologists, terrified of being accused of romanticism, respond with silence . . . . But what if they didn't?

This pamphlet ponders what that response would be, and explores the implications of linking anthropology to anarchism. Here, David Graeber invites readers to imagine this discipline that currently only exists in the realm of possibility: anarchist anthropology.

 

David Tracy is widely considered one of the most important religious thinkers in North America, known for his pluralistic vision and disciplinary breadth. His first books in more than twenty years, Fragments and Filaments reflect Tracy’s range and erudition, collecting essays from the 1980s to 2018 into a two-volume work.

In the first volume, Fragments, Tracy gathers his most important essays on broad theological questions, beginning with the problem of suffering across Greek tragedy, Christianity, and Buddhism. The volume goes on to address the Infinite, and the many attempts to categorize and name it by Plato, Aristotle, Rilke, Heidegger, and others. In the remaining essays, he reflects on questions of the invisible, contemplation, hermeneutics, and public theology. Throughout, Tracy evokes the potential of fragments (understood both as concepts and events) to shatter closed systems and open us to difference and Infinity. Covering science, literature, philosophy, psychoanalysis, and non-Western religious traditions, Tracy provides in Fragments a guide for any open reader to rethink our fragmenting contemporary culture.

A collection of essays by prominent scholars from many disciplines on the construction of public memories

The study of public memory has grown rapidly across numerous disciplines in recent years, among them American studies, history, philosophy, sociology, architecture, and communications. As scholars probe acts of collective remembrance, they have shed light on the cultural processes of memory. Essays contained in this volume address issues such as the scope of public memory, the ways we forget, the relationship between politics and memory, and the material practices of memory.

Stephen Browne’s contribution studies the alternative to memory erasure, silence, and forgetting as posited by Hannah Arendt in her classic Eichmann in Jerusalem. Rosa Eberly writes about the Texas tower shootings of 1966, memories of which have been minimized by local officials. Charles Morris examines public reactions to Larry Kramer’s declaration that Abraham Lincoln was homosexual, horrifying the guardians of Lincoln’s public memory. And Barbie Zelizer considers the impact on public memory of visual images, specifically still photographs of individuals about to perish (e.g., people falling from the World Trade Center) and the sense of communal loss they manifest.

Whether addressing the transitory and mutable nature of collective memories over time or the ways various groups maintain, engender, or resist those memories, this work constitutes a major contribution to our understanding of how public memory has been and might continue to be framed.
 

Translated and with an Introduction by Daniel W. Smith
 Afterword by Tom Conley 

Gilles Deleuze had several paintings by Francis Bacon hanging in his Paris apartment, and the painter’s method and style as well as his motifs of seriality, difference, and repetition influenced Deleuze’s work. This first English translation shows us one of the most original and important French philosophers of the twentieth century in intimate confrontation with one of that century’s most original and important painters. 

In considering Bacon, Deleuze offers implicit and explicit insights into the origins and development of his own philosophical and aesthetic ideas, ideas that represent a turning point in his intellectual trajectory. First published in French in 1981, Francis Bacon has come to be recognized as one of Deleuze’s most significant texts in aesthetics. Anticipating his work on cinema, the baroque, and literary criticism, the book can be read not only as a study of Bacon’s paintings but also as a crucial text within Deleuze’s broader philosophy of art. 

In it, Deleuze creates a series of philosophical concepts, each of which relates to a particular aspect of Bacon’s paintings but at the same time finds a place in the “general logic of sensation.” Illuminating Bacon’s paintings, the nonrational logic of sensation, and the act of painting itself, this work—presented in lucid and nuanced translation—also points beyond painting toward connections with other arts such as music, cinema, and literature. Francis Bacon is an indispensable entry point into the conceptual proliferation of Deleuze’s philosophy as a whole. 

Gilles Deleuze (1925–1995) was professor of philosophy at the University of Paris, Vincennes–St. Denis. He coauthored Anti-Oedipus and A Thousand Plateaus with Félix Guattari. These works, as well as Cinema 1, Cinema 2, The Fold, Proust and Signs, and others, are published in English by Minnesota. 

Daniel W. Smith teaches in the Department of Philosophy at Purdue University.

An iconic figure in American culture, Frank Lloyd Wright is famous throughout the world. Although his achievements in architecture are stunning, it is his importance in cultural history, Jerome Klinkowitz contends, that makes Wright the object of such avid and continuing interest. Designing more than just buildings, Wright offered a concept for living that still influences how people conduct their lives today. Wright's innovations in architecture have been widely studied, but this is the most comprehensive and sustained treatment of his thought.
            Klinkowitz presents a critical biography driven by the architect's own work and intellectual growth, focusing on the evolution of Wright's thinking and writings from his first public addresses in 1894 to his last essay in 1959. Did Wright reject all of Victorian thinking about the home, or do his attentions to a minister's sermon on "the house beautiful" deserve closer attention? Was Wright echoing the Transcendentalism of Ralph Waldo Emerson, or was he more in step with the philosophy of William James? Did he reject the Arts and Crafts movement, or repurpose its beliefs and practices for new times? And, what can be said of his deep dissatisfaction with architectural concepts of his own era, the dominant modernism that became the International Style? Even the strongest advocates of Frank Lloyd Wright have been puzzled by his objections to so much that characterized the twentieth century, from ideas for building to styles of living.
            In Frank Lloyd Wright and His Manner of Thought, Klinkowitz, a widely published authority on twentieth-century literature, thought, and culture, examines the full extent of Wright's books, essays, and lectures to show how he emerged from the nineteenth century to anticipate the twenty-first.

Outstanding Book, selected by the American Association of School Librarians

Best Books for General Audiences, selected by the Public Library Reviewers

What does it mean to be free? We invoke the word frequently, yet the freedom of countless Americans is compromised by social inequalities that systematically undercut what they are able to do and to become. If we are to remedy these failures of freedom, we must move beyond the common assumption, prevalent in political theory and American public life, that individual agency is best conceived as a kind of personal sovereignty, or as self-determination or control over one’s actions.

In Freedom Beyond Sovereignty, Sharon R. Krause shows that individual agency is best conceived as a non-sovereign experience because our ability to act and affect the world depends on how other people interpret and respond to what we do. The intersubjective character of agency makes it vulnerable to the effects of social inequality, but it is never in a strict sense socially determined. The agency of the oppressed sometimes surprises us with its vitality. Only by understanding the deep dynamics of agency as simultaneously non-sovereign and robust can we remediate the failed freedom of those on the losing end of persistent inequalities and grasp the scope of our own responsibility for social change. Freedom Beyond Sovereignty brings the experiences of the oppressed to the center of political theory and the study of freedom. It fundamentally reconstructs liberal individualism and enables us to see human action, personal responsibility, and the meaning of liberty in a totally new light.

When a group of young political activists met in 1944 to launch the African National Congress Youth League, it included the nucleus of a remarkable generation of leaders who forged the struggle for freedom and equality in South Africa for the next half century: Nelson Mandela, Oliver Tambo, Walter Sisulu, Jordan Ngubane, Ellen Kuzwayo, Albertina Smith, A. P. Mda, Dan Tloome, and David Bopape. It was Anton Lembede, however whom they chose as their first president.

Lembede, who had just begun practicing law in Johannesburg, was known for his sharp intellect, fiery personality, and unwavering commitment to the struggle at hand. The son of farm laborers from the district of Georgedale, Natal, Lembede had worked tirelessly to put himself through school and college, and then to qualify for the bachelor of laws degree. When he began law practice in 1943, he had also earned the respect of his fellows, not only for his intellectual achievements (which were many), but also for his dedication to the cause of freedom in South Africa. “I am,” he explained, “Africa’s own child.”

His untimely death in 1947 at the age of 33 sent a wave of grief through the Congress Youth, who had looked to him for moral as well as political leadership. With the publication of Freedom In Our Lifetime, the editors acknowledge Lembede’s early contribution to the freedom movement, in particular his passionate and eloquent articulation of the African-centered philosophy he called “Africanism.”

It’s a question that has puzzled philosophers and theologians for centuries and is at the heart of numerous political, social, and personal concerns: Do we have free will? In this cogent and compelling book, Julian Baggini explores the concept of free will from every angle, blending philosophy, sociology, and cognitive science to find rich new insights on the intractable questions that have plagued us. Are we products of our culture, or free agents within it? Are our neural pathways fixed early on by a mixture of nature and nurture, or is the possibility of comprehensive, intentional psychological change always open to us? And what, exactly, are we talking about when we talk about “freedom” anyway?

Freedom Regained brings the issues raised by the possibilities—and denials—of free will to thought-provoking life, drawing on scientific research and fascinating encounters with everyone from artists to prisoners to dissidents. He looks at what it means for us to be material beings in a universe of natural laws. He asks if there is any difference between ourselves and the brains from which we seem never able to escape. He throws down the wildcards and plays them to the fullest: What about art? What about addiction? What about twins? And he asks, of course, what this all means for politics.

Ultimately, Baggini challenges those who think free will is an illusion. Moving from doubt to optimism to a hedged acceptance of free will, he ultimately lands on a satisfying conclusion: it is something we earn. The result is a highly engaging, new, and more positive understanding of our sense of personal freedom, a freedom that is definitely worth having.